(If) it has been from the beginning the order of the Lord, he eats excessively flames of fire.8 The fleshly-minded one quarrels with the disciple, he is drowned according to justice and equity. He himself is the Lord of both sides ( = worlds), he sees, having ascertained (everything).3 Nanak (says): thus it is known, that everything is under his order.* Slok II.; mahala II.
0 Nanak, (if one) examines himself, then he is a wise examiner.
(If) he understands the sickness and the (proper) medicine (for it), then he is an intelligent physician. (Who) makes no transaction (on) the road, (as) he knows (that he is) a guest. (Who) speaks, knowing the root (ground), (who) inflicts destruction (on) the destructive one. (Who) does not walk in covetousness, (who) remains in the True one, he is chosen5 and approved of. Who directs an arrow towards the sky, how shall it arrive ' (there)?
[Further on that (sky) is inapproachable, (with) a bumping sound it comes (to him, who) discharges (it).6 Pauru The women, (who have) love (to) the divine male7 (and) are adorned with love: Perform devotion day and night, they remain (in it and) are not prevented (stopped). (Their) dwelling is in the palaces (of Hari), by the word (of the Guru) they are accomplished. Those helpless (women) utter a true petition.
They are graceful at the side of the Lord, by (his) order they have departed.
1 The whole sentence must needs be taken as interrogative; l^cS is translated here as a verbal noun, whicb seems to suit the context best.
2 Tjsy, s.f. flame of fire.
3 f^Q'm^'Sn' (from f% + YfM |6<M = Sansk. flf -f- *TT) has two meanings: to measure through (to ascertain) or to determine, to fix.
4 The whole Slok is made against a certain juggler and conjuror.
6 fcc+T<i> P-P- °f the Sansk. verb to choose. The Sikh Granthls explain it by " mediator," which is, however, a secondary signification (= the chosen Of God).
6 The words: ^TvJ ^ZIW ^TRS are, as they stand, quite unintelligible and a barbarous diction. I have translated them according to surmise. ^TT<$ is here very probably the verbal adjective: going. ^17, s.f. a bumping sound. But ^IvJ1^^ (as one word) may also be taken as participle present The translation would then run thus: it (i.e. the TJTc?) is going (tTR?) (t°) the discharger (<gl<j 7 The words of the text: 7>TB\ VSTM" fvpHT?> literally: "the women, the divine male, love," may be translated in any way, as there is absolutely no sign nor hint of any grammatical or logical coherence.
RAG MAJfl, VAR XXIII. XXIY.
They address (this) petition (to their) female friends: mind (him), 0 ye beloved!
Without the name there is woe in the house, wretched that life.
By the word (of the Guru) we were accomplished, nectar (was) drunk (by us).
XXIII.
SIdh I.; mahala I.
The desert is not satiated by rain, the fire (of) hunger does not cease. The Eaja is not satiated by dominion, are dried-up oceans (ever) filled? Nanak (says): how much is the inquiry after the true name!
Sidk II.; mahala II.
There is no fruit of that (human) birth,1 so long as one does not know Brahm. The ocean of the world some one crosses by the favour of the Guru. The cause of causes is powerful, says Nanak, having reflected.
Causality is in the power of the creator, by whom the skilful machinery (of the world) is put down.
Pauri.
At the court of the Lord the musician dwells. By praising the true Lord the lotus (of his heart) has opened. Having obtained the omnipresent Lord his heart has become happy. The enemies are kicked out and beaten, the virtuous ones have got the ascendancy. Who serve the real and true Guru, (to them) the true word is shown. Having reflected on the true word (of the Guru) death is destroyed (by them). The musician rehearses the inexpressible (Supreme Being), by the word (of the Guru) he is accomplished.
Nanak (says): the beloved Hari, who is deep in qualities, is met with.
XXIV. Sloh I.; mahala I. From sins sins spring up, if they commit (sins), they fall into sins.
By washing they {i.e. the sins) do not go off, though they wash them a hundred (times). Nanak (says): (if) he (i.e. Hari) pardon (them), then they are forgiven, otherwise they follow (them).2 Sloh II.; mahala I.
0 Eanak, talking and prating are pains, giving (them) up pleasure should be asked. Pleasure and pain, both are at the gate; man goes and puts them on (like) clothes.3 Where by speaking loss is suffered, there silence is the best thing.
1 There is an attempt on the part of Angad to write Sanskrit, rffif -HA^fa is apparently the genitive, as shown by the following JTPTB «S*Hdfa> the ocean of the world. It appears that he has considered fAU£66 as a substantive, fruitlessness (though it is an adjective) and that ^fif ^r^ffij stands for ff^gj •HA*1*$|» though the Sansk. genitive of is 5pJHI. That such an attempt at Sanskrit- writing is made, the whole context shows.
* VTvft> adv. near, from behind (Sindhi l||if|); infvT= 1T%.
3 The sense of the words 'Zfg is: both are at the gate = within reach. Man puts pleasure and pain on as he puts on a cloth, i.e. according to his liking.
BAG MAJH, VAK XXV. XXVI.
Pauri.
Having looked about in the four corners (of the earth) (my) inside was searched (by me). By the true, inapprehensible divine*male, having created, it is looked down (in mercy). To him, who has gone astray in the desert, the way is shown by the Guru. The true Guru is the vehicle of the True one, the True one is held up (by him). The gem (i.e. the Supreme) is obtained in (one's own) house (= personality), the lamp is lighted (therein): - (Who) praise (him) by means of the true word (of the Guru), (they are) happy, truth is kindled (in them).
The fearless one, who is given to pride, is annihilated.
The world, having strayed away from the name, wanders about as a goblin.
XXV.
Slok I.; makald III.
In fear (man) is born, in fear also he dies, fear is in his heart.
Nanak (says): if he dies in the fear (of God), he has come into the world happy.
Slok II.'; mahala III.
"Without fear he lives, many, many pleasures he enjoys.
Nanak (says): if he dies without fear, he rises and goes with a black face.
Pauri.
(If) the true Guru become merciful, then (one's) wish is fulfilled.
(If) the true Guru become merciful, one never grieves.
(If) the true Guru become merciful, pains are not known.
(If) the true Guru become merciful, then the pleasure of Hari is enjoyed.
(If) the true Guru become merciful, then what is the fear of Tama?
(If) the true Guru become merciful, there is always happiness in the body.
(If) the true Guru become merciful, the nine treasures are obtained.
(If) the true Gfuru become merciful, then one is absorbed in the True one.
XXVI. Slok I.; mahala I.1 They pluck their head,2 they drink washings,3 they ask the leavings of meals and eat them. Having laid bare the excrements* they put them into their mouths, having seen raw6 water they are afraid.
Like sheep they pluck their head, their hands are filled with ashes.
With mother, father and business they part, their families weep (after them) with lamentations.
1 This whole Slok is directed against the Jamas, who are now called in the Panjab ^dlQjft; see Sikhl de raj di vithia, p. 162.
2 This is their initiatory rite.
3 >{66<^lgft, now called McNMicS) water used already in vessels. The Jainas drink no fresh water, but either boiled wa|er or washings (from the pots).
fi HWT^Tj P-P- £fiJT*TT> here used in the sense of "UT^tj natural water, not cooked, but warmed or heated by the sun.
27 RAG MAJH, VAR XXYI.
(They offer) no rice-balls nor platter, nor funeral ceremonies, to the dead they do not put down a lamp anywhere.
They are not admitted to the sixty-eight Tirthas, the Brahman eats no food (from their hands). They remain always dirty day and night, to their forehead (they do not apply) Tilaks (marks). They sit down, having always put the shroud of death (over their body), they hide themselves and do not go to a court.
On their loins (they carry) their cups, in their hands a (white) brush (of wool),1 (thus, having cleansed the place) they go forwards and backwards.
They are neither Jogis nor Jangams,2 nor are they Kazis or Mullas. Ruined by the deity they go about distressed, cursed goes the herd about. He kills and vivifies the living beings, none other preserves (them).
Alms and ablutions are abandoned, ashes are put on the head of the plucked one (i.e. the Jaina). In the water gems are produced, the (mountain) Meru was made the churning-staff (by the gods). The sixty-eight Tirthas (were) established by the Devi, at the festivals the praise (of the gods) is sung.
By him {i.e. the Jaina) neither a musical instrument is played (in honour of the gods) nor worship (performed), (whereas) the wise ones always bow down (in worship).
Who whilst living dies, he is saved, when water is put on (his) head.
Nanak (says): the head-plucked ones are devils, to them nothing is pleasing.
After it has rained, joy springs up, the frugal economy of the creatures has come to an end.3 After it has rained, there is corn, sugar-cane and cotton (produced), every one gets his sheet.4 After it has rained, (the kine, etc.) browse the grass, the woman constantly churns the pleasant thick milk.
By means of that ghi burnt-offering, sacrifice and worship being always made, the business (of man) is prospering.5 The Guru is the ocean, all the rivers are disciples, by bathing in which greatness is (obtained). Nanak (says): if the head-plucked ones do not bathe (in it), seven spits6 (on them!), dust on their head!
Slok II.; mahala II.
What can the cold do to the fire, what the night to the sun? What darkness to the moon, what is the nature of wind and water? What can the things do to the earth, in which everything is produced?
Nanak (says): then the honour (of a thing) is known, when he {i.e. Grod) protects (its) honour.
Pauri.
Thou, 0 true Lord, art always happy.
Thou art the true court, the others are coming and going.
Who asks the true gift, he is like thee.
1 The is a sort of broom, made of white wool, with which the Jainas cleanse the place before and after them, lest they by inadvertence destroy a living being. This broom they call H^OcAl ■ 2 t^RT, a mendicant; they worship Shiva and the Linga and hate the Brahman. They wear matted hair and ring a bell when begging.
J Hdlfe has here the meaning of "frugal temperance."
4 "Mrf'Cl) s-m- a sheet spread out to receive rice, etc., from the cooking vessel. The sense is: every one gets his (full) share of food.
5 The argument used here is just the same as that advanced in the Bhagavad-Glta, iii. 10.
RAG MAJH, VAR XXVIL True is thy order, by the word (of the Guru) it is made pleasant.
By minding it divine knowledge and meditation are obtained from thee.
According to (one's former) works the sign1 is made, it does not go off, though one try to remove it. Thou art the true donor, thou givest always, as it increases, (the more thou givest). Nanak asks for that gift, which is pleasing to thee.
XXVII.
Sloh I.; mahala II.
Who has been initiated and instructed (in truth), he, by means of praising (Hari) is absorbed in the True one.
■ What instruction shall Ibe given to them, whose Gur-dev Nanak is?
Sloh II.; mahala I.
Whom he himself causes to apprehend (the truth), he apprehends (it).
To whom he himself makes it known, to him becomes known everything.
Having related, related the story he fights (with) the Maya.2 By his order he makes all forms (of existence).
He himself knows all (his) reflections.
Nanak (says): the word is told by himself.
(His) misapprehension ceases, to whom (this) gift is made.
Paurz.
I, the unemployed musician, was put (by him) into (his) work.
Many times, by day and night, an order was given (by him to me) from the beginning.
The musician was called by the Lord to the true palace.
With true praises praising (him) he obtained clothing.
The true nectar-name was given (to him) as food.
(By whom) it is eaten, they are satiated and obtain comfort.
(If) he (God) bestows favour (on) the musician, the word (= name) is sounded (by him). Nanak (says): having praised the True one the Omnipresent was obtained (by me).
1 "2?tM IA> the sign, mark, i.e. the allotment put down for a creature.
2 This line seems to refer to him, to whom everything is made known, strnggles with the Maya (illusion).
Relating, what he has heard, he RAG GAT7RI, MAH I., SABD I. II.
KAGTT GATJKI GUABERL Caupadds (and) Dupadds.
6m! The true name is the creator, the divine male without fear, without enmity, of timeless form, unproduced from the womb. By the favour of the Guru!
I.; mahald I.
(1). The fear (of God) is very heavy, a great weight: The wisdom of the (human) mind is light,1 it talks (random) words.
(By whom) the load is put on the head and carried about: He, by the favourable look (of God) and by destiny reflects on the Guru.
Pause.
'Without the fear (of God) none will pass over.
The state (of) the fear (of God) is kept up2 by means of faith.
(2). Fear is in the body (like) fire, it is kindled with fear. The state of fear is shaped by means of the word (of the Guru). "Without fear the shaping is hut rough.
(If) the mould is blind,3 the cast is blind.
(3). By the sport of the intellect desire is produced. By a thousand clevernesses passion does not go down. Nanak (says): the fleshly- minded talk wind.
Blind is (their) word ( — instruction) and senseless prattle.
Gauri; mahald I. II.
(1). In fear is the house (= heart), in the house is fear, by means of the fear (of God) fear goes. What is that fear, by which fear subsides?
Without thee there is no other place. Whatever exists, all is thy pleasure.4 Pause.
One would be afraid, if there should he another object of fear. He is alarmed by fear, (in whom there is) an uproar of the mind.
(2). The soul does neither die nor is drowned, it passes over. By whom (everything) is done, he does everything.
By (his) order it comes, by (his) order it goes.
In future and past (times)5 it is absorbed by (his) order.
(3). (Who has) love to Brahm (and) a desire (for) heaven: 1 Light, i.e. not able to bear the weight.
a "JTfbmfT *^Tfo is a compound verb, in which ^jft is nearly meaningless.
4 d-rllfe* a11 is % pleasure, i.e. all is produced by thy pleasure (or order).
5 nTRT VTfl, literally: before and after, i.e. the soul in its past and future births is absorbed (re- absorbed) by his order.
BAG GAURI, MAH. I., SABD III. IV.
In him is much hunger (after )~a sign of direction.1 Eating and drinking the fear (of God) (is his) support.
Without eating (it) he dies (and) becomes a fool.
(4). (Is there) any, any, any, any one, whose he {i.e. God) is?
Every one (is) thine, thou (belongest) to all.
"Whose the living creatures, wealth and property are: To express a thought (about him) is difficult, (says) Mnak.
Gauri; mahala I. III.
(1). Make wisdom the mother, contentment the father. Truth the brother; this is the best.2 Pause.
There is a talking (about God), (but) nothing (in reality) can be said (about him). Thy power and value are not attained.
(2). (Whose) two fathers-in-law, modesty and reflection have become: He makes (in his) heart (religious) works (his) wife.
The day appointed for the wedding (is) union (with the saints), marriage separation (from the world). 3 The true and holy ones, (says Nanak), they are fit (relatives).
Gauri; mahala I. IY.
(1). The union (of) wind, water, fire. The sport of the fickle, active intellect. The nine doors and the tenth gate. Comprehend, 0 wise one, this thought!
Pause.
He is relating, speaking, hearing.4 Who reflects on his own self, he becomes wise.
(2). The body is earth, the wind (breath) speaks (in it). Comprehend, 0 wise one, who has died?
The form (=*body) has died, egotism is rejected. He has not died, who is seeing.
(3). Tor whose sake they go to the bank of a Tlrtha: (That) exquisite jewel is even in the heart.
The Pandit, having read and read, discusses an argument, 1 The Sikhs do not know what to make of these two lines. They explain xfct by f^JJTT, injury; *H*nTT25 by nf*WT7> ^3 (like heaven), ^*TT2$ by TJ^TZ or 7FZ\ ^5 (like a river), all which explanations give no sense whatever. TT*J is a name for Brahm (the absolute substance); 7$ 1U7% we would explain by ^ = •fZf, guidance, direction, and Jff^ = ^^fr, sign (in Hindustani also ^C, as; VAqssT ^ll, to make one under- stand by hints). Tbese verses are mere riddles, intended for puzzling.
3 According to the Janampatri these words are said to have been addressed to Mardana, when he asked leave to revisit his family.
3 We have added the words in parenthesis according to conjecture, as Nanak usually only gives a few hints, which by themselves are more or less unintelligible.
4 The ^TS^ is apparently referring to the Supreme.
KAGr GAURI, MAH. I., SABD V. VI.
(But) does not know the thing that is within.
(4). I have not died, my calamity (only) has died.
He has not died, who remains absorbed (in the Supreme).
Nanak (says): by the Guru Erahm is shown: (Who) is not seen dying and going.
Gaurl; maliala I. Dakhnl.
v.
(1). (Who), having heard and heard comprehends (and) minds the name: To him I always devote myself.
(Whom) thou thyself leadest astray, (he has) no place nor spot.
(Whom) thou instructest (in truth), (him) thou unitest to union (with thyself).
Pause.
(If) the name be obtained, it goes with' me.
Without the name the whole (world) is bound by death.
(2). Agriculture (and) trade (are under) the protection of the name. A bundle of seed (of) sins (and) religious merits (is with men). Pleasure and passion in the heart are a loss.1 Who has forgotten the name, departs with a blemish in his heart.
(3). The instruction of the true Guru is true.
Body (and) mind (become) cool ( = tranquil) (by) true knowledge. By the fullness of water in the moat (there) is sap (in) the lotus.3 (Who) are attached to the word (of the Guru), (they are) sweet (like) the juice (of) sugar-cane.
(4). In accordance with (his) order b there are ten gates in the fort (=body). Five dwell in it having met, (in) infinite light.
He himself is weighed, he himself is the retail- dealer.
Nanak (says): by means of the word (of the Guru) he is accomplishing4 (the disciples).
Gaurl; mahald I. VI.
(1). Is it known, from whence (man) comes?
From what he is produced, in what he is absorbed?
How he is bound, how he gets emancipation?
How he is absorbed (in) the imperishable self-born one?
Pause.
The name is nectar in the heart, the name (is nectar) in the mouth.
(It is) the name (of) Kar-Hari, (by) Nar-Hari (he becomes) free from desire.
1 a blow, a loss (io trade), a misfortune.
2 Such lines cannot be translated, as all rests on conjecture, no case nor verb being indicated. Vnfrbf is perhaps Iff^tfT, a moat or ditch. The sense would be: if there is plenty of water in a moat, the lotuses are full of sap.
3 ij^jfi" is here (as adjective) used in an adverbial sense: according to. It is constructed with the Locative (occasionally also with the Nom.).
4 The sense of this verse is not easily found out, as no grammatical construction is observed. Who the five are (senses?), is not indicated. The Sikh Grantlris themselves are bewildered ahout it.
RAG GAUfll, MAH. I., SABD VII.
(2). Naturally he comes, naturally lie goes.
From the mind1 he is produced, in the mind he is absorhed. The disciple is emancipated and not«bound.
^Reflecting on the word (of the Guru) he is released (from matter) by means of the name of Hari.
(3). The dwelling of many birds is at night (on) a tree.
Comfort is in the heart of the afflicted (birds), (their) delusion is destroyed. (From) evening (till) dawn they look up to the sky.
(Then) they run to the ten quarters (of the globe), this is written (for them) by destiny.
(4). (Who is) devoted to the name (is like) a framework in a pasture-ground. The jar of pleasure and passion, the poison, bursts asunder.
The house and shop are without chattels and empty. The diamant-shutters of the disciple are opened.
(5). The saints are met with (on account of) a former conjunction.2 "Who rejoice in the True one, they are the perfect people of Hari. "Who offer up soul and body with natural ease: At their feet Nanak falls down.
Gauri; mahala I. VII.
(1). Pleasure and passion are contained in the mind. Directed to the disease of falsehood the mind wakes. A stock of sin (and) covetousness is collected.
He crosses and makes others (cross),3 whose mind is attentive to the name.
Tame.
Praise, praise (to thee), 0 True one, thou art my support! I am a sinner, thou alone art pure.
(2). Fire (and) water speak (with) a crackling and gushing sound.4 The tongue (and) the senses (have) a bad taste.
The sight is diseased, (there is) no fear nor love.
(If) (one) destroys his own self, then he obtains the name.
(3). (Who) dies through the word (of the Guru), has not again to die. Without having died how should he become perfect?
In illusion and duality the mind is involved.
Firm is (only) Narayan, what he does, that is done.
1 must here be taken in the sense, which the Sankhya attributes to it. According to this system (which is also received in the Yoga of Patanjali) there are 25 components of all existing things (with the ex- ception of the Supreme Being), viz.: (1) Prakriti (undeveloped matter); (2) Buddhi, intelligence; (3) Ahan- kara, egotism (individual consciousness); (4-8) Tanmatrani, the five subtile elements; (9-13) Mahabhutani, the five grosser elements; (14-18) Indriyani, the five senses of perception; (19-23) Karmendriyani, the five organs of action; (24) the Manas, the internal organ of perception, the director and ruler of the five senses and organs of action; (25) the atma or purusha, the individual soul. 2-24 are called "vyakta," developed matter, and form the kshetra, or body. From the manas (as the last) man (purusha) is said to be produced.
2 X| d y JnTcJTj a former conjunction, i.e. in a former state of existence.
3 3cT 3T<ft; 37F = 3§i he crosses, and 3T$\ (— Sansk. <Tlf^*0> causing to cross. The Sikh Granthis explain °3Yd\ by?f??t> boat, "he crosses in a boat;" but this is against etymology and grammar.
4 *K3ffe VT^j the fire and water (i.e. in the body), the bodily elements break forth violently; this seems to be the sense according to the context.
216 RAG GAURI, MAH. I., SABD VIII. IX.
(4). I ascend the boat, when (my) turn comes.
Who are repulsed (from) the boat, are beaten at the threshold (of Hari).
The True one I praise, blessed is the gate of the Guru.
In the gate and house1 of ISTanak is he who has always the same form.
Gauri; mahala I. VIII.
(1). The (drooping) lotus (of the heart) was turned up (again) by reflecting on Brahm. A stream (of) nectar (is flowing) (in) the tenth gate2 (of) the skull.
The three worlds are penetrated by Murari himself.3 Pause.
0 my heart, let no error be entertained!
The mind being reconciled (with itself) nectar-juice is drunk.
(2). Having overcome birth (regeneration) by dying (my) mind is reconciled. (I have) died in (my) own self, by the mind (my) mind is known.4 (If) (his) favourable look is bestowed, the house is known by the house.6 (3). Chastity, virtue, (going to) Tlrthas, control of the passions (are contained) in the name. (If) I make a great extension (of works), of what use is it?
The divine male Narayan is the inward governor.
(4). (If) I would mind another one, I would go to another's house. (From) whom shall I ask (anything)? there is no place.
Nanak is easily absorbed by means of the instruction of the Guru..
Gauri; mahala I. IX.
(1). (If) the true Guru be met with, he shows that dying is necessary. (To whom) the taste (of) dying and ceasing to be is pleasing in his heart: He, having removed pride, obtains the heavenly city.
Pause.
Death is written (decreed), this (creature) is not remaining. Who mutters Hari, he is remaining in the asylum of Hari.
(2). (If) the true Guru be met with, then duality flees.
The lotus (of the heart) is opening, the mind clings to Hari, the Lord. Who dies whilst living, (he gets) in the other world great enjoyment.
(3). By the true Guru being obtained, by virtue and control of the passions (one becomes) pure. The ladder (= instruction) of the Guru is higher than high.
1 ^TcT) gate = mouth; ur^j house = body, heart. ^^13 (SefTofT?)* "Tho is always of the same form = the Supreme, who never changes.
* ^*HTfcF is a grammatical blunder, instead of ^*T%; but as this did not suit the verse, it was exchanged for ^Tf, ten.
6 That is, he is present in the three worlds as the absolute substance.
4 The sense is: the mind becomes conscious of itself.
5 Wcf is the same as kshetra, the body or house of the atma or purusha. The house is known as the seat of the spirit (itself an emanation of the Supreme Spirit). It must not be lost sight of, that (according to note ], p. 215) TfK and uqj are here essentially the same, *J7S being the last of the twenty-three components of the kshetra.
RAG GrAURI, MAIL I., SABD X.— XII.
By destiny he is obtained (and) the fear of Yama (is then) done away with.
(4). By meeting with the Guru (the disciple) is absorbed in the bosom (of Hari).
Out of mercy the house and palace (o^Hari) is shown (by the Guru).
Nanak (says): having destroyed his egotism (individuality) he is united (with Hari).
Gauri; mahala I. X.
(1). The lot has fallen, none effaces it. What do I know, what will happen in future? What has pleased him, that has come to pass. None other is acting (but he).
Pause, I do not know (thy) works (nor) how great thy gift is. Acts and deeds are the nature of thy name.
(2). Thou art such a great donor and giver.
There is no deficiency (of gifts), thy store-room is distributed (to the creatures).1 (By whom) conceit is entertained, he is not agreeable (to thee). Soul and body, all is with thee (= in thy power).
(3). Thou killest and vivifiest, thou pardonest and unitest (with thyself). As it pleases thee, so thou causest thy name to be muttered.
Thou art wise, clear-sighted and true concerning me.
By means of the instruction of the Guru thou givest (me) confidence (in thee).
(4). In (my) body is filth (=sin), (my) mind is not attached (to thee). By means of the word of the Guru, by (his) true instruction is known Thy power and the greatness of (thy) name.
Nanak (says): the devotee is remaining (in thy) asylum.
Gauri; mahala I. XI.
(1), (Whom) he makes recite the ineffable (Supreme): (Him) he gives nectar to drink.
Other fears are forgotten, in the name he is absorbed.
Pause.
Why should one be afraid? fear is absorbed in the fear (of God).
By means of the word of the perfect Guru he (the Supreme) is known.
(2). In whose heart is the divine male Earn, a ray of light2 of Hari: He is with natural ease united (with him), praise (to him)!
(3). Early in the morning and in the evening the snakes go. Here and there the fleshly-minded are bound by death.
(4). (In -whose) heart Earn is day and night, they are perfect. Nanak (says): (if) Earn be found, error is removed.
Gauri; mahala I. XII.
(1). He is born and dies (again), who is fostering the three qualities. The four Yedas relate the (different) forms (he is going through).
1 *s here best taken as part, past (Sansk. 3Jlfi), distributed.
3 <nfiT) very likely = "^fT?T, a ray of light, contracted to UlfjT.
RAG GAURI, MAH. I., SABD XIII.
They give an explanation of the three states.1 In the fourth state2 Hari is known from the true Guru.
Pause, By devotion to Earn and the service of the Guru he is crossing. He "will not again he horn and die.
(2). Every one speaks of the four desirable objects.3 The Smriti and the Shastras are in the mouth of the Pandit. Without the Guru the reflection on the (four) objects is not obtained. The boon of final emancipation is ohtained by devotion to Hari.
(3). In whose heart that Hari dwells: (That) disciple obtains devotion (to Hari).
Devotion to Hari (brings in) final emancipation (and) joy.
By means of the instruction of the Guru the highest bliss is obtained.
(4). By whom he {i.e. Hari) is obtained, (to him) he has been shown by the Guru, who has seen (him). Who in desire has become free from (all) desires, he is instructed (in the way of truth).4 The Lord of the poor is giving all comforts (to him): (Whose) mind is attached to the feet of Hari, (says) Nanak.
Oaurl cetl; mahala I. XIII.
(1). "The body is immortal" (thus thinking) this world remains in a pleasant sport. It practises greediness, covetousness (and) much falsehood, it raises many loads. Thee, 0 body, I have seen rolling like dust on the ground.
Pause.
Hear, hear my instruction!
Good -works will be stopped, 0 my soul, there will not come again an opportunity (for doing good works).
(2). I address thee, 0 my body, hear thou my instruction!
Thou revilest another and desirest what, is another's, thou makest a false tale-bearing.
Thou lookest at another's wife, 0 my soul, thou committest theft and adultery.
The soul has departed, thou art left behind; such a forsaken woman thou hast become.
(3). Thou, 0 body, art left (behind); what work hast thou done (even) in a dream? When I stole anything, I considered it as good in my mind.
Here there is no lustre, there no entrance (for me), (my) whole5 life is lost.
Pause.